Commentary on Revelation

Chapter 19

Praise to God for judgment: the marriage supper of the Lamb

Chapter 19 begins by showing God's people rejoicing (as they were told to do in chapter 18) over the fall of the great city and the victory of the Church. The great joy of those who overcame and conquered is compared here to the joy that accompanies a great wedding feast. The picture is one of victory and unrestrained joy. The battle of Armageddon (that was previewed in Chapter 16) is considered again in this chapter. The two beasts are defeated and cast into a lake of fire. The details of the battle are given after the Church rejoices over its victory; that is, the outcome of the battle is certain. Babylon has fallen. This chapter simply provides some of the details that were left out when the battle was first described.

Rev. 19:1 After this I heard what seemed to be the loud voice of a great multitude in heaven, crying, "Hallelujah! Salvation and glory and power belong to our God, 2 for his judgments are true and just; he has judged the great harlot who corrupted the earth with her fornication, and he has avenged on her the blood of his servants."

A great multitude in heaven rejoice over the fall of the harlot. This great multitude (which we first saw in 7:9) represents all of God's people both living and dead. Recall that the ungodly in Revelation are referred to as "those who dwell upon the earth" and that God's people are pictured as dwelling in Heaven. Such a picture does not just apply to martyrs but is true of all of God's people. The dichotomy between the godly and the ungodly is depicted in this book by dividing mankind into a group that dwells on earth and a group that dwells in Heaven. God's judgments are true and just: God's greatness rests not just on his power but on his character. His judgments are always true and just and this judgment is no exception. In judging Rome, God avenged the blood of his martyrs as they had requested him to do in 6:10 where they cried with a loud voice, "O Sovereign Lord, holy and true, how long before thou wilt judge and avenge our blood on those who dwell upon the earth."

3 Once more they cried, "Hallelujah! The smoke from her goes up for ever and ever." 4 And the twenty-four elders and the four living creatures fell down and worshiped God who is seated on the throne, saying, "Amen. Hallelujah!" 5 And from the throne came a voice crying, "Praise our God, all you his servants, you who fear him, small and great."

Rome is depicted as a city set on fire by God which burns forever. In 18:9-10 the kings of the earth stood far off and watched the city burn. The shipmasters in 18:18 also watched the great city burn. This is a common symbol for the judgment of God. Sodom and Gomorrah were literally destroyed by fire yet eventually the fire went out. Nevertheless, Jude 7 says that Sodom and Gomorrah are presently undergoing a punishment of eternal fire. They fell never to rise again and their fall serves as an eternal example. Edom is described in Isaiah 34 as burning forever yet being inhabited by thistles and wild animals. (Could that prophecy be taken literally?) "Burning forever" is God's way of saying that the judgment of the city would serve as an example forever. Compare:

  1. Jude 7 "Just as Sodom and Gomorrah and the surrounding cities, which likewise acted immorally and indulged in unnatural lust, serve as an example by undergoing a punishment of eternal fire.

  2. Isaiah 66:24 "And they shall go forth and look on the dead bodies of the men that have rebelled against me; for their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh."

Rome provides an everlasting illustration of the power of God and his ability to deal with those who oppose his will and slaughter his people. In that sense, it burns forever and the smoke which rises from it is always visible.

6 Then I heard what seemed to be the voice of a great multitude, like the sound of many waters and like the sound of mighty thunderpeals, crying, "Hallelujah! For the Lord our God the Almighty reigns. 7 Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; 8 it was granted her to be clothed with fine linen, bright and pure" - for the fine linen is the righteous deeds of the saints.

For the Lord our God the Almighty reigns: God was the one king who was able to stop the military might of Rome. He reigns now as he has always reigned and will always reign. The fall of Rome was a public reaffirmation of his universal reign. God reigned prior to the fall of the Rome and he reigns after the fall of Rome. The marriage of the Lamb has come: A marriage and a marriage feast is used to depict the joy of God's people in Chapter 19 just as the feast of the tabernacles was used to depict the joy of God's people in Chapter 7. Marriage is a common figure in the Bible where it is used to depict many different things. In Matt. 25:1-13 and Luke 12:35-40 it depicts the need for watchfulness. In John 3:28-30 it is used to show that John the Baptist would decrease while Jesus increased. In Matt. 22:1-14 it is used to depict the rejection of the Jews. It is also used to describe the relationship between Christ and his Church in Ephesians, 2 Corinthians, and Romans. Recall Paul's statement in 2 Cor. 11:2 - "I feel a divine jealousy for you, for I betrothed you to Christ to present you as a pure bride to her one husband."

A betrothal stage always preceded a Jewish marriage. During a betrothal, the man and woman could be called husband and wife but they could not be described as being "one flesh." Breaking a betrothal was considered a divorce. Recall Matthew 1:18-19 - "When his mother Mary had been betrothed to Joseph before they came together she was found to be with child of the Holy Spirit; and her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly."

Why is this distinction important? Some of those who believe that Babylon depicts Jerusalem in this book teach that Jesus did not marry the Church (to which he was betrothed) until A.D. 70 and that prior to that time he was still married to the harlot which they take to be Jerusalem. They say that the Church was betrothed to Christ but could not marry him until his former marriage (to Israel) was completely dissolved. His old marriage was ended, they say, in A.D. 70 when Jerusalem was destroyed. Is anything wrong with such a position? Aside from the fact that such a position has Jesus married to Israel and engaged to the Church at the same time, its proponents have apparently expunged Ephesians 5 and several related passages from their Bibles. [Note, also, that Israel was called an adulteress (not a harlot) when she left God.] Recall Eph. 5:29-32 -

For no man ever hates his own flesh, but nourishes and cherishes it, as Christ does the church, because we are members of his body. "For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh." This mystery is a profound one, and I am saying that it refers to Christ and the church.

Here the church is described as being "one flesh" with the Lord. Christians are said to be members of his body and this membership is described as a marriage. Col. 1:24 describes the Church as the body of Christ. Christ and the Church are one body or one flesh and have been since the Church was established. Romans 7:4 says that "you have died to the law through the body of Christ, so that you may belong to another"; that is, to Jesus. At our baptism, we die to the law of sin and death; that is, our marriage to our old way of life is dissolved. Rom. 7:3 says that at that moment we are then free to remarry. By becoming a member of the Church - that is, a part of the Lord's body - we become married to Christ. There has never been a time during its existence when the Church was not married to Christ; that is, there has never been a time during its existence when the Church and Christ have not been one flesh or one body. Well, then, what does verse 7 mean when it says that "the marriage of the Lamb has come"? What is the context? Chapter 19 is intended to depict the joy of God's people arising from their victory over Rome. How is this joy depicted? By a great marriage and a great marriage feast. Does this passage teach that Christ and the Church were not already 'married'? No. In fact, Revelation itself provides evidence to the contrary. Ephesians 5:28-29 says that Christ, like a husband, loves and cares for his wife as he cares for his own body. (Why? Because Christ and the Church are one flesh; that is, they are married.) The theme of this book is that Jesus loves his Church and is intimately concerned with its welfare. The context of this passage is one of unrestrained joy and a marriage is used to symbolize that joy. For more evidence, read the next verse.

9 And the angel said to me, "Write this: Blessed are those who are invited to the marriage supper of the Lamb." And he said to me, "These are true words of God."

What is the main point of this symbol - the marriage itself or the joy which accompanies it? The angel says that those who are invited to the marriage supper are blessed - that is, the guests are blessed. Why? Because they are able to share the joy of the event.

10 Then I fell down at his feet to worship him, but he said to me, "You must not do that! I am a fellow servant with you and your brethren who hold the testimony of Jesus. Worship God." For the testimony of Jesus is the spirit of prophecy.

John falls down to worship the angel but is told that such worship is improper. (This happens again in 22:8.) This is God's way of telling his people that all of the praise and the glory for their deliverance should be directed to him. The angel has played a major role but he deserves no praise or glory. God alone deserves the praise and the glory for their victory. For the testimony of Jesus is the spirit of prophecy: Some hold that this testimony is our testimony about Christ and others hold that it is Jesus' testimony to us. A case can then be made that each is in a sense "the spirit of prophecy." Barclay suggests John may have intended the passage to carry a double meaning.

The defeat of the beast and the false prophet

11 Then I saw heaven opened, and behold, a white horse! He who sat upon it is called Faithful and True, and in righteousness he judges and makes war. 12 His eyes are like a flame of fire, and on his head are many diadems; and he has a name inscribed which no one knows but himself. 13 He is clad in a robe dipped in blood, and the name by which he is called is The Word of God.

Recall that the first seal in 6:1,2 showed a rider on a white horse who wore a crown and went out conquering and to conquer. Here again we see a rider on a white horse. This rider is called Faithful and True and his name is The Word of God - that is, this rider is Jesus Christ, the conqueror of Rome, the righteous judge. Compare the description of Christ given in 1:12-16 with the description here. We are told that he "has a name inscribed which no one knows but himself" yet in the next verse we read that "the name by which he is called is The Word of God." How can it be true that no one knows a name which is given in the next verse? Names in the Bible are often used to denote a person's status. When one's status changed his name was often changed (Abram, Jacob, Saul). To have a name that no one else could know thus implied that you had a status that no one else could share. This is certainly true of Jesus - only he can be called The Word of God. The blood in which his robe is dipped is the blood of his enemies. The picture of Christ presented here is one of a warrior going out to conquer the enemies of his people. The ability of this warrior to conquer is emphasized by showing him drenched in the blood of those he has previously conquered. Although he rides with an army, we will later see that he does all of the work.

14 And the armies of heaven, arrayed in fine linen, white and pure, followed him on white horses. 15 From his mouth issues a sharp sword with which to smite the nations, and he will rule them with a rod of iron; he will tread the wine press of the fury of the wrath of God the Almighty.

Again, compare the description of Christ in Chapter 1 with the description found here. The armies of heaven are the armies which are allied with Christ. They are the ones who conquer with Christ. They are the ones who overcome Rome. They are not the armies of those who dwell on earth - they are the armies of Heaven. Who are the soldiers in these armies that stand with Christ? The Church. Who else? The Church is comprised of those who conquered and overcame. Compare the following passages:

  1. Rom. 8:37 No, in all these things we are more than conquerors through him who loved us.

  2. 1 John 5:4 For whatever is born of God overcomes the world; and this is the victory that overcomes the world, our faith. 5 Who is it that overcomes the world but he who believes that Jesus is the Son of God?

  3. Rev. 2:7 He who has an ear, let him hear what the Spirit says to the churches. To him who conquers I will grant to eat of the tree of life, which is in the paradise of God.'

  4. Rev. 2:26 He who conquers and who keeps my works until the end, I will give him power over the nations.

  5. Rev. 3:5 He who conquers shall be clad thus in white garments, and I will not blot his name out of the book of life; I will confess his name before my Father and before his angels.

  6. Rev. 3:21 He who conquers, I will grant him to sit with me on my throne, as I myself conquered and sat down with my Father on his throne.

  7. Rev. 17:14 they will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful."

Who stood with Christ when he conquered Rome? Who was allied with him? Who overcame the Roman world through his power? The Church.

16 On his robe and on his thigh he has a name inscribed, King of kings and Lord of lords.

Did Jesus become King of Kings and Lord of Lords because he defeated Rome in this great battle? No. Here (and elsewhere) he is called King of Kings and Lord of Lords before the battle even begins. Remember, Jesus had all authority when this book started and he has all authority when it ends.

17 Then I saw an angel standing in the sun, and with a loud voice he called to all the birds that fly in midheaven, "Come, gather for the great supper of God, 18 to eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both free and slave, both small and great."

An angel invites the birds of the air to come and feast on the flesh of all who stand with the army arrayed against God. Does this angel have any doubts as to the outcome of this battle? No, and his message is that the Church should not have any doubts either. Remember that when this book was written the persecution against the Church was about to begin with renewed strength through Domitian. The purpose of this book was to assure the Church that their ultimate victory was certain and that, no matter how it seemed, Rome would be defeated. The message of this book is one of comfort and reassurance directed toward its first century readers. To properly interpret this book it is vital that we remember this context and look to the Old Testament to understand the symbols which are used. (The same image found here is also found in Ez. 39:17-20 where it used for a similar purpose.)

19 And I saw the beast and the kings of the earth with their armies gathered to make war against him who sits upon the horse and against his army. 20 And the beast was captured, and with it the false prophet who in its presence had worked the signs by which he deceived those who had received the mark of the beast and those who worshiped its image. These two were thrown alive into the lake of fire that burns with sulphur. 21 And the rest were slain by the sword of him who sits upon the horse, the sword that issues from his mouth; and all the birds were gorged with their flesh.

Who is arrayed against God? The beast and the kings of the earth. This beast is the beast from the sea which represents the military might of Rome. (Recall chapter 13.) The kings of the earth lead the armies of the earth which are composed of those who dwell upon the earth - that is, the enemies of God. They are in contrast to the armies of Heaven which are composed of those who dwell in Heaven - that is, the Church. The beast from the sea and his evil companion the false prophet (the beast from the earth which represents the false religious side of Rome) are thrown into the lake of fire. (This was previewed in 14:9-11.) In John 15:6 we see that a similar fate awaits all who oppose Christ. "If a man does not abide in me, he is cast forth as a branch and withers; and the branches are gathered, thrown into the fire and burned."

The same image is used here to describe the fate of this great enemy of God. Rome is utterly defeated and cast into the lake of fire to join all the others who have died in opposition to God. Why is it cast in alive? Rome was judged and sentenced while it was still very powerful and very much alive. Those who follow the beasts are then slain and become food for the birds as was foretold at the beginning of the battle. Notice that even here we get the clear message that vengeance belongs to God alone. The followers of the beast are not killed by the armies of heaven but by the sword of the one on the white horse- that is, by Jesus, the righteous judge. Jesus marches with an army but he he doesn't need an army to defeat Rome. He destroys the armies of the earth by the sword which issues from his mouth. What is this sword? It may depict his word which as John 12:48 tells us will be used to judge all who reject Christ.